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Shloka

छायया स्पृष्टमुष्णं वा शीतं वा सुष्ठु दुष्ठु वा ।न स्पृशत्येव यत्किञ्चित्पुरुषं तद्विलक्षणम् ॥ ५०५ ॥

chāyayā spṛṣṭamuṣṇaṃ vā śītaṃ vā suṣṭhu duṣṭhu vā ;na spṛśatyeva yatkiñcitpuruṣaṃ tadvilakṣaṇam . 505 .

Anvaya

कुतःkutaḥ
Where (are)
पुण्यानि पापानिpuṇyāni pāpāni
good and evil
ममmama
for me
निर्–इन्द्रियस्यnir–indriyasya
for the one without sense organs
निश्–चेतसःniś–cetasaḥ
one without mind
निर्–विकृतेःnir–vikṛteḥ
one without change
निर्–आकृतेःnir–ākṛteḥ
one without form
अखण्ड–सुख–अनुभूतेःakhaṇḍa–sukha–anubhūteḥ
of the nature of incessant bliss?
इति अपिiti api
and also
ब्रूतेbrūte
says
अनन्वागतम्ananvāgatam
not accompanied by (good or evil)

Anvaya

हि श्रुतिःhi śrutiḥ
Indeed the scripture

Translation

The heat or cold, good or bad, coming in contact with the shadow of a person, does not in any way affect the person, who is distinct from that (shadow).

Annotation

The shadow of a person may fall on fire or on water but the person is not affected by it. This is because there is no identification with the shadow. Similarly, for a realised person there is no identification with the attributes of the limiting adjunct. Pure consciousness is analogous to the bimba (the object) and the consciousness reflecting in the intellect is the prati–bimba (the reflection). The jīva appears to have joy and sorrow because of identification with the body–mind–complex. Once that ceases, the attributes of the body–mind–complex also cease (Jagadguru).

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